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AN 6.87 Voropitasutta: A Murderer

Close up of a lotus flower

“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six?

They murder their mother
or father
or a perfected one.
They maliciously shed the blood of a Realized One.
They cause a schism in the Saṅgha.
They’re witless, dull, and stupid.

Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.

Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six?

They don’t murder their mother
or father
or a perfected one.
They don’t maliciously shed the blood of a Realized One.
They don’t cause a schism in the Saṅgha.
They’re wise, bright, and clever.

Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”


Read this translation of Aṅguttara Nikāya 6.87 Voropitasutta: A Murderer by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Русский, বাংলা, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.147 Dutiyakālasutta: Times (2nd)

Waterfall in the mountains.

“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four?

A time for listening to the teaching,
a time for discussing the teaching,
a time for serenity,
and a time for discernment.

It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”


Read this translation of Aṅguttara Nikāya 4.147 Dutiyakālasutta: Times (2nd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.96 Sutadharasutta: Remembering What You’ve Learned

Buddhist monastic reading scriptures.

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

It’s when a mendicant has few requirements and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

They review the extent of their mind’s freedom.

A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”


Read this translation of Aṅguttara Nikāya 5.96 Sutadharasutta: Remembering What You’ve Learned by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, Русский, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 5.165 Pañhapucchā Sutta: On Asking Questions

Closeup of temple ceiling.

Then Ven. Sāriputta addressed the monks: “Friend monks.”

“Yes, friend,” the monks responded to him.

Ven. Sāriputta said: “All those who ask questions of another do so from any one of five motivations. Which five?

“One asks a question of another through stupidity & bewilderment.
One asks a question of another through evil desires & overwhelmed with greed.
One asks a question of another through contempt.
One asks a question of another when desiring knowledge.
Or one asks a question with this thought, ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly for him.’

“All those who ask questions of another do so from any one of these five motivations. And as for me, when I ask a question of another, it’s with this thought: ‘If, when asked, he answers correctly, well & good. If not, then I will answer correctly for him.’


Read this translation of Aṅguttara Nikāya 5.165 Pañhapucchā Sutta. On Asking Questions by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.26 Vimuttāyatanasutta: Opportunities for Freedom

Wall with dozens of alcoves with Buddha statues.

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. What five?

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.



Read this translation of Aṅguttara Nikāya 5.26 Vimuttāyatanasutta: Opportunities for Freedom by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 10.83 Puṇṇiyasutta: With Puṇṇiya

Statue of the Buddha surrounded by the first five monks.

Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?”

“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach.

When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t lend an ear … they lend an ear, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly … they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach.

But when a mendicant

  1. has faith,
  2. approaches,
  3. pays homage,
  4. asks questions,
  5. lends an ear,
  6. remembers the teachings,
  7. reflects on the meaning,
  8. practices accordingly,
  9. has a good voice, and
  10. encourages their spiritual companions,

the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach.”



Read this translation of Aṅguttara Nikāya 10.83 Puṇṇiyasutta: With Puṇṇiya by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.191 Sotānugata Sutta: Followed by Ear

Children playing with wheels.

“Monks, when the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, four rewards can be expected. Which four?

“There is the case where a monk has mastered the Dhamma: dialogues, narratives of mixed prose & verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions (i.e. the earliest classifications of the Buddha’s teachings). In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. To him, happy there, they recite verses of Dhamma. Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the first reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. But a monk with psychic power, attained to mastery of awareness, teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose a man skilled in the sound of a war drum were to hear the sound of a war drum while traveling along a highway. He would have no doubt or perplexity, ‘Is that the sound of a war drum or not the sound of a war drum?’ He would come to the conclusion, ‘That’s the sound of a war drum for sure.’ In the same way, there is the case where a monk has mastered the Dhamma.… Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A monk with psychic power, attained to mastery of awareness, teaches the Dhamma to the assembly of devas. The thought occurs [to the new deva]: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the second reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. Nor does a monk with psychic power, attained to mastery of awareness, teach the Dhamma to the assembly of devas. But a deva teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose a man skilled in the sound of a conch were to hear the sound of a conch while traveling along a highway. He would have no doubt or perplexity, ‘Is that the sound of a conch or not the sound of a conch?’ He would come to the conclusion, ‘That’s the sound of a conch for sure.’ In the same way, there is the case where a monk has mastered the Dhamma.… Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A deva teaches the Dhamma to the assembly of devas. The thought occurs to the new deva: ‘This is the Dhamma & Vinaya under which I used to live the holy life.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the third reward that can be expected.

“Further, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas. It doesn’t happen that they recite verses of Dhamma to him, happy there. Nor does a monk with psychic power, attained to mastery of awareness, teach the Dhamma to the assembly of devas. Nor does a deva teach the Dhamma to the assembly of devas. But another spontaneously-arisen being reminds this spontaneously-arisen being, ‘Do you remember, my dear? Do you remember where we practiced the holy life together?’ He says, ‘I remember, my dear. I remember.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction.

“Suppose that there were two comrades who played together in the mud. They would happen to meet later at some time, at some place, and there one companion would say to the other, ‘Do you remember this, my friend? And do you remember this?’ And the other would say, ‘I remember, my friend. I remember.’ In the same way, there is the case where a monk has mastered the Dhamma: dialogues… question & answer sessions. In him, these teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view. Passing away when his mindfulness is muddled, he arises in a certain group of devas.… A spontaneously-arisen being reminds this spontaneously-arisen being, ‘Do you remember, my dear? Do you remember where we practiced the holy life together?’ He says, ‘I remember, my dear. I remember.’ Slow is the arising of his mindfulness, but when mindful, he quickly arrives at distinction. When the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, this is the fourth reward that can be expected.

“Monks, when the teachings have been followed by ear, recited by speech, examined by mind, and well penetrated by view, these four rewards can be expected.”


Read this translation of Aṅguttara Nikāya 4.191 Sotānugata Sutta. Followed by Ear by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

Or read a translation in Deutsch, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.

AN 4.6 Appassutasutta: One of Little Learning

Old library.

“Bhikkhus, there are these four kinds of persons found existing in the world. What four? One of little learning who is not intent on what he has learned; one of little learning who is intent on what he has learned; one of much learning who is not intent on what he has learned; and one of much learning who is intent on what he has learned.

(1) “And how is a person one of little learning who is not intent on what he has learned? Here, someone has learned little—that is, of the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of little learning who is not intent on what he has learned.

(2) “And how is a person one of little learning who is intent on what he has learned? Here, someone has learned little—that is, of the discourses … questions-and-answers—but having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of little learning who is intent on what he has learned.

(3) “And how is a person one of much learning who is not intent on what he has learned? Here, someone has learned much—that is, of the discourses … questions-and-answers—but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of much learning who is not intent on what he has learned.

(4) “And how is a person one of much learning who is intent on what he has learned? Here, someone has learned much—that is, of the discourses … questions-and-answers—and having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of much learning who is intent on what he has learned.

“These, bhikkhus, are the four kinds of persons found existing in the world.”

If one has little learning
and is not settled in the virtues,
they criticize him on both counts,
virtuous behavior and learning.

If one has little learning
but is well settled in the virtues,
they praise him for his virtuous behavior;
his learning has succeeded.

If one is highly learned
but is not settled in the virtues,
they criticize him for his lack of virtue;
his learning has not succeeded.

If one is highly learned
and is settled in the virtues,
they praise him on both counts,
virtuous behavior and learning.

When a disciple of the Buddha is highly learned,
an expert on the Dhamma, endowed with wisdom,
like a coin of refined mountain gold,
who is fit to blame him?
Even the devas praise such a one;
by Brahmā too he is praised.


Read this translation of Aṅguttara Nikāya 4.6 Appassutasutta: One of Little Learning by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.42–51 Parisavagga: 47—An assembly educated in fancy talk

Golden statue of Buddhist monastic.

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”


Read this translation of Aṅguttara Nikāya 2.47 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.55 From… Parihānasutta: Decline

Close up of Buddhist monastic reading book.

“…In what way, friends, has the Blessed One said that a person is subject to decline? Here,

1. a bhikkhu does not get to hear a teaching he has not heard before,
2. forgets those teachings he has already heard,
3. does not bring to mind those teachings with which he is already familiar, and
4. does not understand what he has not understood.

It is in this way that the Blessed One has said a person is subject to decline.

“And in what way, friends, has the Blessed One said that a person is not subject to decline? Here,

a bhikkhu gets to hear a teaching he has not heard before,
does not forget those teachings he has already heard,
brings to mind those teachings with which he is already familiar,
and understands what he has not understood. It is in this way that the Blessed One has said a person is not subject to decline….



Read the entire translation of Aṅguttara Nikāya 10.55 Parihānasutta: Decline by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.153 Tatiyasammattaniyāmasutta: Inevitability Regarding the Right Path (3rd)

Back of statue of bald person.

“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five?

They listen to the teaching bent only on putting it down.
They listen to the teaching with a hostile, fault-finding mind.
They’re antagonistic to the teacher, planning to attack them.
They’re witless, dull, and stupid.
And they think they know what they don’t know.

Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five?

They don’t listen to the teaching bent only on putting it down.
They don’t listen to the teaching with a hostile, fault-finding mind.
They’re not antagonistic to the teacher, and not planning to attack them.
They’re wise, bright, and clever.
And they don’t think they know what they don’t know.

Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”



Read this translation of Aṅguttara Nikāya 5.153 Tatiyasammattaniyāmasutta: Inevitability Regarding the Right Path (3rd) by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.133 Ugghaṭitaññūsutta: One Who Understands Immediately

Small island with monastery.

“Mendicants, these four people are found in the world. What four?

One who understands immediately,
one who understands after detailed explanation,
one who needs education,
and one who merely learns by rote.

These are the four people found in the world.”


Read this translation of Aṅguttara Nikāya 4.133 Ugghaṭitaññūsutta: One Who Understands Immediately by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 1.338–345 Catutthavagga: Few and Many

Forest waterfall.

338

“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.

339

… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

340

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

341

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

342

… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many.

343

… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.

344

… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.

345

… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.


Read this translation of Aṅguttara Nikāya 1.333–377 Catutthavagga by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.30 Avakujja Sutta: Upside Down

Lap of person sitting cross-legged eating.

“Monks, there are these three types of persons to be found existing in the world. Which three? The person of upside down discernment, the person of lap discernment, and the person of wide-open discernment.

And which is the person of upside-down discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Just as when a pot is turned upside down, water poured there runs off and doesn’t stay; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. This is called a person of upside down discernment.

And which is the person of lap discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. Just as when a person has various foods strewn over his lap—sesame seeds, husked rice, cakes, & jujubes—and when getting up, his mindfulness lapsed, he would scatter them; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. But having gotten up from that seat, he doesn’t attend to the beginning of that talk, doesn’t attend to the middle, doesn’t attend to the end. This is called a person of lap discernment.

And which is the person of wide open discernment? There is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. Just as when a pot is set right side up, water poured there stays and doesn’t run off; in the same way, there is the case where a person, having gone to a monastery, often listens to the Dhamma in the presence of the monks. The monks teach him the Dhamma admirable in the beginning, admirable in the middle, admirable in the end. They expound the holy life both in its particulars & in its meaning, entirely perfect, surpassingly pure. He, while sitting in that seat, attends to the beginning of that talk, attends to the middle, attends to the end. And having gotten up from that seat, attends to the beginning of that talk, attends to the middle, attends to the end. This is called a person of wide open discernment.”

A man of upside down discernment—
     stupid, injudicious,
even if he often goes in the presence of the monks,
can’t grasp anything
like the beginning, middle, or end of a talk,
     for discernment isn’t found in him.

A man of lap discernment
is said to be better than that one.
If he often goes in the presence of the monks,
while sitting in that seat, grasps the words
of the beginning, middle, & end of the talk,
but getting up, he doesn’t discern anything like that,
     for he forgets what he had grasped.

But a man of wide open discernment
is said to be better than those ones.
If he often goes in the presence of the monks,
while sitting in that seat, he grasps the words
of the beginning, middle, & end of the talk.
He remembers—the person of undivided mind,
with the best of resolves.
Practicing the Dhamma in line with the Dhamma,
     he’ll put an end
     to suffering & stress.


Read this translation of Aṅguttara Nikāya 3.30 Avakujja Sutta. Upside Down by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.67 From Kathāvatthusutta: Topics of Discussion

Statue of person talking to someone.

Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that wise one should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”


Read the entire translation of Aṅguttara Nikāya 3.67 Kathāvatthusutta: Topics of Discussion by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.202 Dhammassavanasutta: Listening to the Teaching

Young monastic reading a book.

“Mendicants, there are these five benefits of listening to the teaching. What five?

You learn new things,
clarify what you’ve learned,
get over uncertainty,
correct your views,
and inspire confidence in your mind.

These are the five benefits of listening to the teaching.”


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AN 3.22 Gilānasutta: Patients

Materials for making herbal medicine.

“These three patients are found in the world. What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three people similar to patients are found in the world. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this person, the other people should be taught Dhamma.

These are the three people similar to patients found in the world.”


Read this translation of Aṅguttara Nikāya 3.22 Gilānasutta: Patients by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 9.19 Devatāsutta: A Deity

Row of old stone statues of people.

“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’

Then several other deities came to me and said: ‘… we didn’t sit nearby to listen to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t lend an ear to the teachings. …’

Then several other deities came to me and said: ‘… we didn’t memorize the teachings. …’

Then several other deities came to me and said: ‘… we didn’t examine the meaning of teachings we’d memorized. …’

Then several other deities came to me and said: ‘… having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’

Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’

Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.”


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AN 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower

Statue of man with hand to ear

“These seven things lead to the decline of a lay follower. What seven?

1. They miss out on seeing the mendicants.
2. They neglect listening to the true teaching.
3. They don’t train in higher ethical conduct.
4. They’re very suspicious about mendicants, whether senior, junior, or middle.
5. They listen to the teaching with a hostile, fault-finding mind.
6. They seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve them first.

These seven things lead to the decline of a lay follower.

These seven things don’t lead to the decline of a lay follower. What seven?

1. They don’t miss out on seeing the mendicants.
2. They don’t neglect listening to the true teaching.
3. They train in higher ethical conduct.
4. They’re very confident about mendicants, whether senior, junior, or middle.
5. They don’t listen to the teaching with a hostile, fault-finding mind.
6. They don’t seek outside of the Buddhist community for those worthy of religious donations.
7. And they serve the Buddhist community first.

These seven things don’t lead to the decline of a lay follower.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“A lay follower misses out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They don’t train in higher ethical conduct,

and their suspicion about mendicants
just grows and grows.
They want to listen to the true teaching
with a fault-finding mind.

They seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves them first.

These seven principles leading to decline
have been well taught.
A lay follower who practices them
falls away from the true teaching.

A lay follower doesn’t miss out on seeing
those who are evolved
and listening to the teachings of the Noble One.
They train in higher ethical conduct,

and their confidence in mendicants
just grows and grows.
They want to listen to the true teaching
without a fault-finding mind.

They don’t seek outside the Buddhist community
for someone else worthy of religious donations,
and that lay follower
serves the Buddhist community first.

These seven principles that prevent decline
have been well taught.
A lay follower who practices them
doesn’t fall away from the true teaching.”



Read this translation of Aṅguttara Nikāya 7.29 Dutiyaparihānisutta: Non-decline for a Lay Follower by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.33 Sīhasutta: The Lion

Lion roaring.

“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion’s roar three times. Then he sets out in search of game.

“Whatever animals hear the lion roaring for the most part are filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds resort to the sky. Even those royal bull elephants, bound by strong thongs in the villages, towns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful among the animals is the lion, the king of beasts, so majestic and mighty.

“So too, bhikkhus, when the Tathāgata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One, he teaches the Dhamma thus:

1) ‘Such is personal existence,
2) such the origin of personal existence,
3) such the cessation of personal existence,
4) such the way to the cessation of personal existence.’

“When those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathāgata’s teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror thus: ‘It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting; it seems that we are actually non-eternal, though we thought ourselves eternal. It seems that we are impermanent, transient, non-eternal, included in personal existence.’ So powerful is the Tathāgata, so majestic and mighty is he in this world together with its devas.”

When, through direct knowledge,
the Buddha, the teacher, the peerless person
in this world with its devas,
sets in motion the wheel of Dhamma,
he teaches personal existence, its cessation,
the origin of personal existence,
and the noble eightfold path
that leads to the calming down of suffering.

Then even those devas with long life spans—
beautiful, ablaze with glory—
become fearful and filled with terror,
like beasts who hear the lion’s roar.
“It seems that we are impermanent,
not beyond personal existence,” they say,
when they hear the word of the Arahant,
the Stable One who is fully freed.



Read this translation of Aṅguttara Nikāya 4.33 Sīhasutta: The Lion by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.196 Supina Sutta: Dreams

Himalaya mountains.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, five great dreams appeared to him. Which five?

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this great earth was his great bed. The Himalayas, king of mountains, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the first great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, a woody vine growing out of his navel stood reaching to the sky. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the second great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, white worms with black heads crawling up from his feet covered him as far as his knees. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the third great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, four different-colored birds coming from the four directions fell at his feet and turned entirely white. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the fourth great dream that appeared to him.

“And further, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement. When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, this was the fifth great dream that appeared to him.

“Now, when the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and this great earth was his great bed, the Himalayas, king of mountains, was his pillow, his left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea: this first great dream appeared to let him know that he would awaken to the unexcelled right self-awakening.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and a woody vine growing out of his navel stood reaching to the sky: this second great dream appeared to let him know that when he had awakened to the noble eightfold path, he would proclaim it well as far as there are devas & human beings.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and white worms with black heads crawling up from his feet covered him as far as his knees: this third great dream appeared to let him know that many white-clothed householders would go for life-long refuge to the Tathāgata.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and four different-colored birds coming from the four directions fell at his feet and turned entirely white: this fourth great dream appeared to let him know that people from the four castes—brahmans, noble-warriors, merchants, and laborers—having gone forth from the home life into homelessness in the Dhamma & Vinaya taught by the Tathāgata, would realize unexcelled release.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, and he walked back & forth on top of a giant mountain of excrement but was not soiled by the excrement: this fifth great dream appeared to let him know that the Tathāgata would receive gifts of robes, alms food, lodgings, & medicinal requisites to cure the sick, but he would use them unattached to them, uninfatuated, guiltless, seeing the drawbacks (of attachment to them), and discerning the escape from them.

“When the Tathāgata—worthy & rightly self-awakened—was still just an unawakened bodhisatta, these five great dreams appeared to him.”


Read this translation of Aṅguttara Nikāya 5.196 Supina Sutta. Dreams by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.127 Paṭhamatathāgataacchariyasutta: Incredible Things About the Realized One (1st)

Explosion.

“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?

When the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the second incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One understands the supreme perfect awakening. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the third incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”


Read this translation of Aṅguttara Nikāya 4.127 Paṭhamatathāgataacchariyasutta: Incredible Things About the Realized One (1st) by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.39 Sukhumālasutta: A Delicate Lifestyle

Mansion with lightning.

“My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father’s home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they eat fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health …

Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the reality without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”


Read this translation of Aṅguttara Nikāya 3.39 Sukhumālasutta: A Delicate Lifestyle by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 3.103 Pubbevasambodhasutta: Before Awakening

Wooden boards with peeling blue paint.

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’

Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification.

That the world is impermanent, suffering, and perishable: this is its drawback.

Removing and giving up desire and greed for the world: this is its escape.’

As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”


Read this translation of Aṅguttara Nikāya 3.103 Pubbevasambodhasutta: Before Awakening by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 1.170 from… Ekapuggalavagga: One Person

Stone Buddha bust with halo.

“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”


Read this translation of Aṅguttara Nikāya 1.170–187 Ekapuggalavagga: 170 by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.12 Pañcaṅgasutta: Five Factors

Two pink lotus flowers.

“Bhikkhus, a bhikkhu who has abandoned five factors and possesses five factors is called, in this Dhamma and discipline, a supreme person who is consummate and has completely lived the spiritual life.

“And how has a bhikkhu abandoned five factors? Here, a bhikkhu has abandoned

  1. sensual desire,
  2. ill will,
  3. dullness and drowsiness,
  4. restlessness and remorse, and
  5. doubt.

It is in this way that a bhikkhu has abandoned five factors.

“And how does a bhikkhu possess five factors?

  1. Here, a bhikkhu possesses the aggregate of virtuous behavior of one beyond training,
  2. the aggregate of concentration of one beyond training,
  3. the aggregate of wisdom of one beyond training,
  4. the aggregate of liberation of one beyond training, and
  5. the aggregate of the knowledge and vision of liberation of one beyond training.

It is in this way that a bhikkhu possesses five factors.

“When a bhikkhu has abandoned these five factors and possesses these five factors, he is called, in this Dhamma and discipline, a supreme person who is consummate and complete in living the spiritual life.”

When sensual desire and ill will,
dullness and drowsiness,
restlessness, and doubt are
totally absent in a bhikkhu;
when one like this possesses
the virtue and concentration
of one beyond training,
and similar liberation and knowledge;
possessing five factors
and having removed five factors,
he is truly called a consummate one
in this Dhamma and discipline.


Read this translation of Aṅguttara Nikāya 10.12 Pañcaṅgasutta: Five Factors by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.189 Sacchikaraṇīyasutta: Things to be Realized

Giant White Buddha statue in front of of painted mural.

“Mendicants, these four things should be realized. What four?

There are things to be realized with direct meditative experience. There are things to be realized with recollection. There are things to be realized with vision. There are things to be realized with wisdom.

What things are to be realized with direct meditative experience? The eight liberations.

What things are to be realized with recollection? Past lives.

What things are to be realized with vision? The passing away and rebirth of sentient beings.

What things are to be realized with wisdom? The ending of defilements.

These are the four things to be realized.”


For a definition of the eight liberations, see Mahāsakuludāyi MN77

Read this translation of Aṅguttara Nikāya 4.189 Sacchikaraṇīyasutta: Things to be Realized by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.51 Āvaraṇa Sutta: Obstacles

Swiftly flowing mountain river.

On one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”

“Yes, lord,” the monks responded to him.

The Blessed One said: “These five are obstacles, hindrances that overwhelm awareness and weaken discernment. Which five?

“Sensual desire is an obstacle, a hindrance that overwhelms awareness and weakens discernment. Ill will… Sloth & drowsiness… Restlessness & anxiety… Uncertainty is an obstacle, a hindrance that overwhelms awareness and weakens discernment. These are the five obstacles, hindrances that overwhelm awareness and weaken discernment. And when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is impossible.

“Suppose there were a river, flowing down from the mountains—going far, its current swift, carrying everything with it—and a man would open channels leading away from it on both sides, so that the current in the middle of the river would be dispersed, diffused, & dissipated; it wouldn’t go far, its current wouldn’t be swift, and it wouldn’t carry everything with it. In the same way, when a monk has not abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is without strength and weak in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is impossible.

“Now, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is possible.

“Suppose there were a river, flowing down from the mountains—going far, its current swift, carrying everything with it—and a man would close the channels leading away from it on both sides, so that the current in the middle of the river would be undispersed, undiffused, & undissipated; it would go far, its current swift, carrying everything with it. In the same way, when a monk has abandoned these five obstacles, hindrances that overwhelm awareness and weaken discernment, when he is strong in discernment: For him to understand what is for his own benefit, to understand what is for the benefit of others, to understand what is for the benefit of both, to realize a superior human state, a truly noble distinction in knowledge & vision—that is possible.”


Read this translation of Aṅguttara Nikāya 5.51 Āvaraṇa Sutta. Obstacles by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 6.58 Āsavasutta: Defilements

Monastics putting on robes.

“Mendicants, a mendicant with six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six?

It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By getting rid, they’ve given up the defilements that should be given up by getting rid. By developing, they’ve given up the defilements that should be given up by developing.

And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting rationally, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting rationally, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint.

And what are the defilements that should be given up by using? Take a mendicant who, reflecting rationally, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Reflecting rationally, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ Reflecting rationally, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting rationally, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using.

And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring.

And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting rationally, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting rationally, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding.

And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting rationally, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid.

And what are the defilements that should be given up by developing? Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing.

A mendicant with these six qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.”


Read this translation of Aṅguttara Nikāya 6.58 Āsavasutta: Defilements by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.114–5: Perceiving Dhamma

Hand on a Buddhist manuscript.

114

“For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”

115

“For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”


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AN 5.170 Bhaddajisutta: With Bhaddaji

Head and hand of large golden Buddha statue.

At one time Venerable Ānanda was staying near Kosambī, in Ghosita’s Monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:

“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

“Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that’s the best sight. There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘of universal beauty’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

“So, Venerable Bhaddaji, do you agree with what most people say about this?”

“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

“Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak.”

“Yes, reverend,” Bhaddaji replied. Ānanda said this:

“What you see when the defilements end in the present life is the best sight. What you hear when the defilements end in the present life is the best sound. The happiness you feel when the defilements end in the present life is the best happiness. What you perceive when the defilements end in the present life is the best perception. The state of existence in which the defilements end in the present life is the best state of existence.”


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